Hosts, Again: From Conditional Inclusion and Liberal Censorship to Togetherness and Creative/Critical Refugee Epistemologies

Genealogy Pub Date : 2024-02-16 DOI:10.3390/genealogy8010018
Saida Hodžić
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Abstract

In this experimental text that critically juxtaposes autoethnographic narration, reflection, and analysis with theoretical engagements, I suggest that the power dynamics that diminish and dispossess the lives of refugees and other displaced people also constrain and censor critical refugee epistemologies. Refugees are frequently impelled to speak, implored to speak, coached to speak, interrogated and ordered to speak, but on the condition that we consent to having our voices policed. Our narratives are welcomed if they affirm the humanitarian liberal order, but the knowledge we possess challenges it. Presented as benevolent and caring, the incessant demands for refugee stories and trauma erotics are also mechanisms of putting refugees in place: they assign the refugee a subject position of a conditionally accepted narrator who is refused authorship and self-possession. Our narratives fail to count as knowledge unless they are converted into writing by citizen ghost writers or coauthors. And when we refuse to recite trauma stories and instead disrupt the order of things by critically analyzing violent regimes of refuge and liberal complicity, we are censored. Refugees have things to say as ethnographers of their own lives, analysts of upside-down mobility, and critics of violent bureaucracies. This knowledge is needed and wanted. Rather than orienting our work to liberal publics, we are creating alternative, self-authorized structures that uphold displaced people as knowledgeable and world-building subjects, as people able to host others.
又是东道主:从有条件的包容和自由审查到团结和创造性/批判性难民认识论
在这篇将自述、反思和分析与理论探讨批判性并列的实验性文章中,我提出,削弱和剥夺难民和其他流离失所者生活的权力动态也限制和审查了批判性的难民认识论。难民经常被强迫发言、被恳求发言、被指导发言、被审问和被命令发言,但条件是我们必须同意我们的声音受到监督。如果我们的叙述肯定了人道主义的自由秩序,我们就会受到欢迎,但我们所掌握的知识却对这种秩序提出了挑战。对难民故事和创伤情色的不断需求以仁慈和关怀的姿态出现,但这也是将难民置于原地的机制:它们赋予难民一种有条件接受的叙述者的主体地位,而难民的作者身份和自我占有权却被拒绝。除非我们的叙述被公民幽灵作家或共同作者转化为文字,否则它们就不能算作知识。当我们拒绝背诵创伤故事,而是通过批判性地分析暴力避难制度和自由主义的共谋来破坏事物的秩序时,我们就会受到审查。难民作为自己生活的民族志作者、颠倒流动的分析者和暴力官僚机构的批评者,他们有话要说。我们需要这些知识。我们的工作不是面向自由主义的公众,而是创建另一种自我授权的结构,将流离失所者视为知识渊博和建设世界的主体,视为能够接纳他人的人。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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